Ruling of Wiping

 In The Name Of Allaah, The Most Merciful, The Bestower Of Mercy

WIPING ON THE ‘IMAAMAH-S [THE TURBANS]

Q20.     Is it permitted to wipe on the ‘Imaamah-s, and what are the limits of that, and what is the description of the ‘Imaamah?

A20.     Wiping on the ‘Imaamah is something that the Sunnah has brought from the Messenger (Sallallaahu ‘alayhi wa sallam). Hence it is permitted to wipe on them, wiping on all or part, and it is also from the Sunnah to wipe whatever is exposed of the head, like the forelock, side of the head, and ears.

Q21.     Does the Shimaagh [like a Ghutrah – the square cloth that is folded into a triangle and usually worn on the head of Saudi men] of a man, and the covering of the head of a woman, enter into what is know as the ‘Imaamah?

A21.     The man’s Shimaagh and Taaqeeyah [the simple white cotton cap worn by most Muslims] certainly does not enter into what is meant by the word ‘Imaamah. As for what is worn in winter, such as the complete hood that covers the head and ears, and that which is perhaps below it, being wrapped on the neck, then this is like the ‘Imaamah because it is difficult to remove and so it may be wiped upon.

Concerning the women, then they can wipe on their Khimaar-s according to what is well known from the Madh-hab of Imaam Ahmad if they are made to go round under the neck, because that has been mentioned from some of the women companions (Radiyallaahu ‘anhunna).

Q22.     Is it permitted to wipe on the Fez as it is on the head but not connected to the neck?

A22.     It is apparent that the Fez is not difficult to remove and so it is not permitted to wipe on it as it resembles the Taaqeeyah in some respects. All this is because, the principle is that one must wipe the head during Wudoo, unless it becomes clear that the item in question can be wiped instead.

WIPING ON THE JABEERAH [SPLINT OR BANDAGE]

Q23.     What is the ruling for wiping upon the Jabeerah and what is meant by that word? What proof is from the Book and the Sunnah that has ordained it?

A23.     Firstly we need to know what the Jabeerah is. The Jabeerah is in principle that which keeps a fracture or break straight. It is commonly used by the scholars of Fiqh to mean whatever is placed on a place of purification due to a need such as a plaster cast that is used for a fracture, or a sticky plaster that is used for a wound or lesion or on an ache or pain in the back, or whatever resembles that. For all of these wiping will suffice instead of washing. Hence if we suppose that a person doing Wudoo has a sticky plaster on a wound on his forearm, having this because he needs to, then he should wipe on it, instead of washing, and this purification would be complete. Then if he had to remove this Jabeerah or sticky plaster, his purification will remain and not expire because it is complete according to the Sharee’ah, and there is no proof that taking off the sticky plaster here, nullifies the Wudoo or the purification, and there is no penetrating proof that offers resistance with respect to the Jabeerah.

Concerning the Jabeerah, there are some weak Hadeeth-s which some of the people of knowledge use, saying, collected together they do raise up to be able to be used as a proof. Others say that because of their weakness they cannot be relied upon. And then these differ with some of them, saying that the purification is not needed in those areas, as it is not possible to purify them, while others from them say that Tayammum is needed and wiping is not to be done.

However the opinion that is closest to the principles such that remove the doubts from these Hadeeth-s concerning this topic, is that one should wipe. This wiping removes the need for doing Tayammum for there is no need of it. Hence we say that when a person has a wound on one of the limbs needing purification, it will be of a certain level [of severity].

The First Level

is that it is uncovered and washing does not harm it. In this situation washing is obligatory.

The Second Level

is that it is uncovered and washing does harm it while wiping does not. In this situation wiping is obligatory instead of washing.

The Third Level

is that it is uncovered and both washing and wiping harms it, so here Tayammum is needed.

The Fourth Level

is that it is covered by a sticky plaster or the like which is needed for it, and so in this situation, one wipes on this covering and that will remove the need to wash the limb.

Q24.     Are there conditions for wiping on the Jabeerah? For instance, in the case where it is in excess of what is actually needed.

A24.     The Jabeerah cannot be wiped upon unless it is actually needed. Hence it is obligatory to assess [the Jabeerah] according to its associated level of need. The need may not be restricted to the place of the pain or wound alone. Instead everywhere that it is needed to fix this Jabeerah or this sticky plaster, for instance, will be included as that which is needed.

Q25.     Do bandages such as white muslin cloth and other than that enter into the meaning of Jabeerah?

A25.     Yes they do enter into its meaning. It should then be made known that the Jabeerah is not like wiping on the Khuff-s in terms of the time limit for which wiping is allowed. Instead one can wipe on the Jabeerah as long as the need that called for the Jabeerah still exists. Also one can wipe on it in the case of minor impurity or major impurity, again being different to the Khuff-s as has preceded. Hence if Ghusl is needed, then one can wipe on it just as one would do so during Wudoo.

Q26.     How does one wipe on the Jabeerah? Does one wipe all of it in general or some of it in particular?
A26.     Yes all of it is to be generally wiped. This is because the replacement has the same ruling as that which it has replaced, unless the Sunnah refutes that with something different. Hence here wiping has replaced washing, and so just as it is obligatory to wash generally all of the limb, then so is the case for wiping- it is obligatory to generally wipe all the Jabeerah. As for wiping on the Khuff-s then this acts as a concession which is permitted and the Sunnah has come allowing it to be sufficient to wipe [just] a part of it [the Khuff] .

Shaykh Muhammad bin Saalih al-‘Uthaymeen (Rahimahullaah)

From the one desperately seeking the mercy and forgiveness of his Lord

Abu Rumayyis Jameel bin Eustace bin James Ad Demeraari

وزرعت لي بين القلوب مودة *** والعطف منك برحمة وحنان
ونشرت لي في العالمين محاسنا *** وسترت عن أبصارهم عصياني

And You have planted love for me between hearts,
And the inclination from You is by way of mercy and affection
And You have spread goodness out for me amongst the people
And You have hid my sin from their eyes

وجعلت ذكري في البرية شائعا *** حتى جعلت جميعهم إخواني
والله لو علموا قبيح سريرتي *** لأبى السلام علي من يلقاني

And You have made my reputation amongst the people widespread
Until You made them all my brothers
By Allaah, had they known the ugliness of my inner self,
Whoever met me would have refused to greet me

 
Imaam al-Asbahaanee (d.535H) - rahimahullaah - said: "The sign of Ahlus-Sunnah is that they follow the Salafus-Saalih and abandon all that is innovated and newly introduced into the Deen." [Al-Hujjah fee Bayaanil Mahajjah 1/364] Abu Haneefah (d. 150H) (rahimahullaah) said: "Adhere to the athar (narration) and the tareeqah (way) of the Salaf (Pious Predecessors) and beware of newly invented matters for all of it is innovation" [Reported by As-Suyootee in Sawn al Mantaq wal-Kalaam p.32]
 
lbn Taymiyyah (d.728H) - rahimahullaah - said: "There is no criticism for the one who proclaims the way (madhdhab) of the Salaf, who attaches himself to it and refers to it. Rather, it is obligatory to accept that from him by unanimous agreement (Ittifaaq) because the way (madhdhab) of the Salaf is nothing but the Truth (Haqq)." [Majmoo al-Fataawaa 4:149]
 
Imaam adh-Dhahabee (d.748H) - rahimahullaah - said: "It is authentically related from ad-Daaraqutnee that he said: There is nothing more despised by me than 'ilmul-kalaam (innovated speech and rhetorics). I say: He never entered into 'ilmul-kalaam, nor argumentation. Rather, was a Salafee (a follower of the Salaf)."[Siyar 16/457]
 
As-Sam'aanee (d.562H) said in al-lnsaab (3/273): "As-Salafi: this is an ascription to the Salaf and following their ways, in that which is related from them." lbn al-Atheer (d.630H) said in al-Lubaab fee Tahdheebul-lnsaab (2/162), commenting upon the previous saying of as-Sam'aanee: "And a group were known by this ascription." So the meaning is: that the term Salafi, and its ascription to them, was a matter known in the time of Imaam as-Sam'aanee, or before him.